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We need to ask what Jeremiah does as he concludes his musings on man's deceitful heart: "But what will you do in the end?"
165-264 goes so far as to mock Roman celebrations of birth anniversaries, dismissing them as pagan practices a strong indication that Jesus birth was not marked with similar festivities at that place and time. In the run-up to Christmas, it is not uncommon for newspapers, magazines, and online news sites to publish articles revealing the errors and inconsistencies in the supposedly Christian holiday.
Despite its high protein content, Magic Cup protein ice cream does not compromise on taste. It comes in a variety of mouth-watering flavors, ranging from classic options like chocolate and vanilla to more adventurous choices like cookies and cream or salted caramel. This ensures that there is something for everyone, regardless of their flavor preferences.
The pagan perspective on the Yule log
In a word, Christmas continues because human nature deceives itself into practicing things that are not right because they are enjoyable. Human nature allows people to justify self-contradictory things because they appear to produce benefits for them. In such a case, truth does not matter; what is important is that a person receives presents and has a good time. And if a religious significance - real or imagined - can be attached to it, all the better.
We should not expect people anytime soon to give up Christmas just because it has pagan origins. Human nature has a long history of explaining such pesky details away.
The vast majority of mainstream Christians celebrate Christmas on December 25 or January 6 (Eastern Orthodox), depending on their denominational allegiance. While a minority of these Christians insist that December 25 is the correct date of the Nativity, most people realize that proof for this early winter date is quite scanty, which we will see presently. Even so, very few of them think that the date is significant as long as one is celebrating the advent of the Son of God into the world for the salvation of mankind—and one experiences good cheer with family and friends and receives the expected number of presents under the tree.
In the run-up to Christmas, it is not uncommon for newspapers, magazines, and online news sites to publish articles revealing the errors and inconsistencies in the supposedly Christian holiday. A person would be ignorant indeed if he did not know that erecting Christmas trees, burning yule logs, hanging mistletoe, and putting up twinkling house lights have no biblical foundation, and in fact, hail from paganism. Santa Claus blends the fourth-century Saint Nicolas with old Germanic and Scandinavian traditions that probably have their roots in Odin worship, and his eight reindeer likely derive from Odin's eight-footed horse, Sleipnir. (Rudolph the Red-Nosed Reindeer, the ninth reindeer, was added in 1939, thanks to the poem of that name by Robert L. May written for the Montgomery Ward department store chain.) Santa's modern look comes courtesy of a Coca-Cola advertising campaign in the 1930s.
The more serious-minded publications, however, tend to focus on the date, the place, and the biblical and historical sources of Jesus' birth. In 2012, "Bible History Daily," an online publication of the Biblical Archaeology Society, published "How December 25 Became Christmas," written by Andrew McGowan, Warden and President of Trinity College at the University of Melbourne, Australia. McGowan collates the findings of numerous scholars who have looked into the issue, concluding that, frankly, no one can really be sure how Christmas came to fall on December 25.
In typical scholarly fashion, McGowan brushes over the biblical information, mentioning only the detail of the shepherds being out with their flocks at night (Luke 2:8). He snootily dismisses it, writing, "Yet most scholars would urge caution about extracting such a precise but incidental detail from a narrative whose focus is theological rather than calendrical." He quickly hurries on to extra-biblical findings, clearly believing them to be more credible.
In spite of his less-than-comforting dismissal of what the Bible says on the subject, McGowan rounds up the historical facts with rigor. He shows that Christian leaders well into the late-third century did not celebrate Christ's birth, citing the well-known "Early Church Father," Origen: "Origen of Alexandria (c. 165-264) goes so far as to mock Roman celebrations of birth anniversaries, dismissing them as 'pagan' practices—a strong indication that Jesus' birth was not marked with similar festivities at that place and time." Note that Origen lived into the latter half of the third century.
Earlier, around the year 200, Clement of Alexandria had written that Christian teachers had proposed various dates for the Nativity, but December 25 was not among them. In fact, most of them fall in the spring. But by the fourth century, December 25 in the Roman West and January 6 in Egypt and the East had become widely recognized as competing dates for that unique day in Bethlehem. How had the people of that time come to decide on these dates?
McGowan posits two theories—and that is all they are. The first is the one most members of God's church are familiar with: that December 25 is borrowed from Roman paganism, particularly the Saturnalia festival kept in late December. As the author notes in support of the idea, "To top it off, in 274 C.E., the Roman emperor Aurelian established a feast of the birth of Sol Invictus (the Unconquered Sun), on December 25."
While collecting the facts assiduously, he stumbles in interpreting them. Finding no historical proof that the Roman church in the late-third or early-fourth century intentionally syncretized the pagan holiday into Christianity, McGowan fails to see any plausibility in this theory. However, he later contradicts himself: "From the mid-fourth century on, we do find Christians deliberately adapting and Christianizing pagan festivals." For this, he blames Constantine, who "converted" in AD 312. We can only conclude that he is being either naïve or purposely disingenuous about the Roman church's penchant to ignore God's Word in its quest for converts.
The second theory makes a great to-do about the date of Passover (Nisan 14) when Christ died, which at the time was believed to have occurred on March 25, exactly nine months prior to December 25. The ancients apparently considered such symmetry to be divinely ordained. "Thus," McGowan writes:
Jesus was believed to have been conceived and crucified on the same day of the year. Exactly nine months later, Jesus was born, on December 25. . . . Connecting Jesus' conception and death in this way will certainly seem odd to modern readers, but it reflects ancient and medieval understandings of the whole of salvation being bound up together.
Despite this theory being based on supposition and "divine symmetry," McGowan considers it more likely than deliberate syncretism—before the mid-fourth century, of course.
Belief in the general historicity of God's Word would solve his dilemma, but trusting the Bible is rare among critical scholars these days. Our article, "When Was Jesus Born?" uses the biblical details to narrow the possible dates to a two-week period in the early autumn, aligning well with the fall holy days, particularly the Feast of Trumpets. It is far more likely that the divine symmetry would align Christ's birth with God's feasts than with the short days of early winter.
The One we call Jesus Christ gave up His prerogatives and privileges as God and became flesh (Philippians 2:5-7) to be born of a virgin, Mary, who was betrothed to an upright Jew of David's lineage named Joseph. As announced by angels, Mary gave birth to Jesus in Bethlehem of Judea in a stable or grotto used as a stable, and she wrapped Him in swaddling cloths and laid Him in a manger. Soon, shepherds came from the fields to see Him and spread the word of His birth, praising God. Sometime later, star-following wise men from the East visited, presenting Him with gifts—gold, frankincense, and myrrh—and worshipping Him. All these details can be found in the first two chapters of Matthew and Luke.
Now, let us turn to the Scripture where God tells us to celebrate His Son's birth: —. Yes, that is correct. No place in either Testament tells us to honor our Savior by having a birthday bash for Him each year. Strangely enough, Jesus Himself tells us to remember, not His birth, but His death (Luke 22:14-20; I Corinthians 11:23-26)! Certainly, it is important that He was born, but the fact that He died—and how and why He died—has farther-reaching, more eternal consequences!
What about some of the other minor details of Christmas? To begin with, the date is all wrong. Late fall and winter in Palestine is the rainy season, and it can get quite cold. The best sources say shepherds bring their flocks in from the fields by October at the latest. Also, the details of John the Baptist's conception and birth preclude a winter birth for our Savior (see the Forerunner article, "When Was Jesus Born?"). At best, this time of year might qualify as the time of Jesus' begettal by the Father.
In addition, where does Santa Claus fit in? Was he one of the wise men? No, he is merely a gift-giving, fourth-century Saint Nicholas of Myra known for his piety and generosity. And what about Rudolph the red-nosed reindeer, mistletoe, Christmas trees, Yule logs, twinkling lights, stockings on the mantle, and the other paraphernalia of this merriest of seasons? Even a perfunctory investigation will show that most of them derive from overactive imaginations or pre-Christian—that is, heathen, pagan, idolatrous—traditions and practices. It is an open secret, as it were.
To recap, then, the true biblical story of Jesus' birth has been syncretized into a non-Christian festival, and even that has been obscured by a wrong date and a phony crèche scene (no halos, the wise men came later, Mary was not dressed like a nun, etc.). Everything else is a lie, including the need to celebrate it.
This begs the question: Why do people think they can worship and honor God through a lie? The Old Testament says, "God is not a man that He should lie" (Numbers 23:19). Paul tells us, "God . . . cannot lie" (Titus 1:2). Jesus teaches that Satan the Devil "is a liar and the father of it" (John 8:44). David, in Psalm 5:6, declares, "The L ORD abhors the . . . deceitful man." Of course, the commandment says, "You shall not bear false witness" (Exodus 20:16; Matthew 19:18). Surely, a God who will not lie and detests lying people would not wish to be feted in a lying way.
The answer to our question, however, resides in human nature. First, the Bible says, "The carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Romans 8:7). Men simply do not want to obey God and His will. Second, the human "heart is deceitful above all things, and desperately wicked" (Jeremiah 17:9). We trick ourselves into believing that we can use a defiled means to worship a holy God. Third, "the prophets prophesy falsely, and the priests rule by their own power; and My people love to have it so" (Jeremiah 5:31). People actually like to be lied to because, they think, they can enjoy the sin while they can and point the finger of blame at someone else for deceiving them. This approach will not score any points with the Judge (II Corinthians 5:10-11).
We need to ask what Jeremiah does as he concludes his musings on man's deceitful heart: "But what will you do in the end?"
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Yule Log Rituals Around the World
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